Gotowe bibliografie tematyczne / Baptists – europe – history

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Gotowa bibliografia na temat „Baptists – europe – history”

Autor: Grafiati

Data publikacji: 29 lipca 2024

Data aktualizacji: 5 lipca 2025

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Artykuły w czasopismach na temat "Baptists – europe – history"

Gorbatov, Alexey V., та Alexander V. Fedorovich. "Pentecostals in Eastern Europe and Western Siberia: Shared History in the ХХ Century". SibScript 25, № 6 (2023): 749–57. http://dx.doi.org/10.21603/sibscript-2023-25-6-749-757.

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The article compares the lives of the Evangelical Pentecostals in Eastern Europe and Western Siberia in the XX century. The study relied on archival sources, as well as foreign and domestic publications on history and religious studies. The analysis covered such aspects as genesis, developmental stages, religious policy, population, and the role of charismatic leaders, e.g., Ivan E. Voronaev, who initiated the migration from Ukraine to Western Siberia. All Pentecostal communities shared the same expansion strategy, i.e., proselytism: they gained new members by converting Evangelical Christians and Baptists. The followers of the Voronaev movement lived in Western Siberia and were reluctant to unite with the local Evangelical Christians and Baptists. They avoided official registrations and made no compromises with the authorities. The Pentecostals contradicted the official policy of Soviet states and the Polish People’s Republic. Pentecostal communities sought independence from the state, glossolalia, active missionary work, and other denomination canons.

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Urdank, Albion M. "Religion and Reproduction among English Dissenters: Gloucestershire Baptists in the Demographic Revolution." Comparative Studies in Society and History 33, no. 3 (1991): 511–27. http://dx.doi.org/10.1017/s0010417500017151.

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The growth of English Nonconformity during the era of the demographic revolution (circa 1750–1850) has long been regarded as an impediment to the reconstruction of reproductive behavior. Historical demographers have relied heavily on Church of England registers of baptisms, burials, and marriages, while treating Protestant dissenters from the Church of England secondarily, as a factor of underestimation in the Anglican record. Such treatment suggests that religious culture played no independent role in determining population growth. This assumption seems problematic, however, considering the central role that social historians have assigned evangelical dissent to the emergence of modern English society and the somewhat greater place that religion has occupied in demographic studies of populations in continental Europe, the United States, and the third world.

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Seiling, Jonathan R. "Canadian Contributions to Anabaptist Studies since the 1960s." Renaissance and Reformation 37, no. 4 (2015): 19–48. http://dx.doi.org/10.33137/rr.v37i4.22638.

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Anabaptist studies in Canada have been marked by an exceptional degree of productive, inter-confessional (or non-confessional) engagement, most notably between Mennonites, Baptists, and Lutherans. The institutions making the greatest contributions have been at the University of Waterloo (including, but not exclusively, Conrad Grebel University College), Queen’s University, and Acadia Divinity College. The geographic expansion of Anabaptist studies beyond the traditional Germanic centres into eastern Europe and Italy, and the re-orientation of analysis away from primarily theological or intellectual history toward a greater focus on socio-political factors and networking, have been particular areas in which Canadian scholars have impacted Anabaptist studies. The relationship of Spiritualism (and later Pietism) to Anabaptist traditions and the nature of Biblicism within Anabaptism, including the greater attention to biblical hermeneutics with the “Marpeck renaissance,” have also been studied extensively by Canadians. International debates concerning “normative” Anabaptism and its genetic origins have also been driven by the past generations of Canadian scholars (monogenesis, polygenesis, post-polygenesis). Les études anabaptistes ont été marquées au Canada par un degré exceptionnel de collaboration productive, interconfessionnelle et non-confessionnelle, en particulier entre les mennonites, les baptistes, et les luthériens. Les institutions qui ont le plus contribué à cette collaboration sont les établissements de Waterloo (y compris, entre autres, le Conrad Grebel University College), la Queen’s University et l’Acadia Divinity College. Les études anabaptistes ont déployé leurs intérêts au-delà des centres germaniques traditionnels vers l’Europe de l’Est et l’Italie. Les chercheurs canadiens en études anabaptistes ont contribué de façon importante aux transformations de leur discipline, qui ont amené cette dernière à s’éloigner de l’histoire théologique et intellectuelle fondamentale pour se concentrer davantage sur les facteurs et les réseaux socio-politiques du mouvement anabaptiste. Les chercheurs canadiens ont aussi approfondi les thèmes de la relation du spiritisme (et plus tard, du piétisme) avec les traditions anabaptistes, et du biblicisme propre à l’anabaptisme, incluant l’intérêt croissant pour l’herméneutique biblique dans le cadre de la Renaissance de Marpeck. Des générations de chercheurs canadiens ont également fait leur marque dans les débats internationaux au sujet de l’anabaptiste « normatif » et de sa généalogie (monogenèse, polygenèse, post-polygenèse).

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Ciutacu, Sorin. "Francis Bacon, Jan Baptist Van Helmont and Demetrius Cantemir. Family resemblances of auctoritas in Early Modern Europe." Swedish Journal of Romanian Studies 3, no. 1 (2020): 206–17. http://dx.doi.org/10.35824/sjrs.v3i1.21465.

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The present paper stakes out the destiny of certain ideas on scientific methods and epistemic and ontological representations that spread in 17th century Europe like a cultural epidemiology of representations against a deist, theosophical, empiricist and occult maze-like background. Our intellectual history study evaluates the family resemblances of auctoritas of three polymaths: Francis Bacon, Jan Baptist Van Helmont and Demetrius Cantemir along the cultural corridors of knowledge. If Francis Bacon was a theoretical founder of doctrines and Jan Baptist Van Helmont was a complex experimenting spirit, Demetrius Cantemir was an able disseminator of philosophy in South Eastern Europe and a creative synthetic spirit bridging the Divan ideas of Western and Eastern minds caught up in the busy exchange of ideas of the Republic of Letters.

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Loboda, M. I. "M.P.Drahomanov about freedom of conscience and social functionality of religion." Ukrainian Religious Studies, no. 9 (January 12, 1999): 55–59. http://dx.doi.org/10.32420/1999.9.823.

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Our research is based on a rather large "library" of various works by M. Drahomanov, which contains his views on religion. Among them: Paradise and Progress, From the History of Relations Between Church and State in Western Europe, Faith and Public Affairs, Fight for Spiritual Power and Freedom of Conscience in the 16th - 17th Centuries, , "Church and State in the Roman Empire", "The Status and Tasks of the Science of Ancient History," "Evangelical Faith in Old England," "Populism and Popular Progress in Austrian Rus, Austrian-Russian Remembrance (1867- 1877)," "Pious The Legend of the Bulgarians "," The Issues of Religious Freedom in Russia, "" On the Brotherhood of the Baptist or the Baptist in Ukraine, "" The Foreword (to the Community of 1878), " Shevchenko, Ukrainianophiles and Socialism "," Wonderful thoughts about the Ukrainian national affair "," Zazdri gods "," Slavic variants of one Gospel legend "," Resurrection of Christ (folklore record) ", etc.

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Burganova, Maria A. "Sculptures of the Head of Beheaded John the Baptist." Scientific and analytical journal Burganov House. The space of culture 18, no. 3 (2022): 32–46. http://dx.doi.org/10.36340/2071-6818-2022-18-3-32-46.

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The article examines the emergence and spread of the iconography of the plot "The Head of Beheaded John the Baptist" in church sculpture. The author touches upon the history of the development of the artistic image in the context of images of the holy head-bearers on the example of the statues of St. Firmin, holding his head, which seems amazingly alive and thus, making a great emotional impression, the statues of Victoricus and Fustian of St. Denis and others. However, the author emphasises that contrary to the tradition established in European art of this period to depict the holy head-bearers as standing headless figures holding their own heads, the plot “The Head of Beheaded St. John”, immediately from the moment the sacred relic was brought to Amiens, has been depicted in a special interpretation - it is presented as a head without the body. It focuses attention on the relic as a prototype of the iconographic version. The plot has been widely used in monumental easel and miniature sculpture since the 13th century. The article analyses the works created by masters in Munster, Amiens, Nottingham, Maastricht, Brabant, Seville, Veliky Ustyug, Morshansk and other major cultural centres of Western and Eastern Europe. The author pays great attention to alabaster reliefs, often called Nottingham alabaster after their place of origin, with the image of John the Baptist carved on them. They were especially widespread in England. They were often part of the sacral images of home altars. The article examines the works of prominent sculptors - Jan van Steffeswert from Maastricht, the master of the Head of John from Brabant, Juan de Mesa from Seville, and others. Using examples of works created by masters in various art centres of Europe, the author analyses the evolution of the image of John’s head from the image-symbol in the 13th century to the image as an illustration of a real action, which became a reflection of a particular religious sensuality in the culture of Europe of the 16th-17th centuries. With every detail, such images called the worshiper not only to worship but also to empathy. The article also provides a comparative analysis of the characteristic features of Eastern and Western Christianity of the iconographic renderings of the plot of Beheaded John the Baptist.

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Mitterauer, Michael. "Name of Saints Between Byzantium and Europe." Balkanistic Forum, SOCIAL ANXIETY AND SOURCES OF MOBILISATION 31, no. 3 (2022): 9–17. http://dx.doi.org/10.37708/bf.swu.v31i3.1.

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The text, which is an excerpt from a book about the city of Amalfi in the Middle Ages, examines the spread of the cultural practice of giving the name of the Mother of God in the Middle Ages from Byzantium to Europe and the development of the socalled " Marian group" of names around the names Mary (Maria) and Anna. The naming after the name of John the Baptist, which became the most popular male name was also related to the Mother of God and had its origins in Byzantium. The spread of Saints’ names was connected also with the cultural processes following icon veneration over iconoclasm in the middle of the 9th century. An important role in this spread during the Middle Ages was played by the Italian towns in Campania region, and especially Amalfi and Naples and their communications with Byzantium.

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Siddle, David J. "Mediation and the Discourse of Property Transfer in Early Modern Europe." Rural History 6, no. 1 (1995): 11–28. http://dx.doi.org/10.1017/s0956793300000807.

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On the 25th June 1789, Jean Louis Varey, of the village of St Ferreole near Faverges in Haute Savoie, met Jean Burdet in the local inn to discuss the future of a field the latter had rented from Varey's father. After the conclusion of this business they took a glass of wine specifically with four others: Jean Baptiste Prevost, the son of the notary, and three local peasant householders Jean Roderigue, Pierre Raucaz and Aime Guignon. Many others were also in attendance. Varey had recently returned to his home after a period of time trading in France, and he clearly fancied himself as something of an enterpreneur. The others thought him a bit above himself.

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Restif-Filliozat, Manonmani. "The Jesuit Contribution to the Geographical Knowledge of India in the Eighteenth Century." Journal of Jesuit Studies 6, no. 1 (2019): 71–84. http://dx.doi.org/10.1163/22141332-00601006.

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While the mapping activities of French Jesuits in China and New France have been extensively studied, those in India have received less attention. While benefiting from the French crown’s interest in using the Jesuits as a tool for empire, they did not help develop an overarching imperial structure like that of Spain and Portugal or that of the Manchu Qing Dynasty. The work of Jean-Venant Bouchet (1655–1732), Louis-Noël de Bourzes (1673–1735), Claude Moriset (1667–1742), Claude-Stanislas Boudier (1686–1757), Gaston-Laurent Cœurdoux (1691–1779), and many others was instead important in building linkages between institutions and individuals in Europe and India. It further allowed commercial cartographers in Paris and London like Guillaume Delisle (1675–1726), Jean-Baptiste d’Anville (1697–1782), and James Rennell (1742–1830) to develop a more sophisticated picture of the interior of India.

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Kitromilides, Paschalis M. "Reviews : Jean-Baptiste Duroselle, Europe: A History of its Peoples (translated by Richard Mayne), London, Viking, 1990; 424 pp.; £25.00." European History Quarterly 24, no. 1 (1994): 123–27. http://dx.doi.org/10.1177/026569149402400105.

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Rozprawy doktorskie na temat "Baptists – europe – history"

Hubert, Benoît. "Mémoires de Jean-Baptiste-Henri-Michel Leprince d'Ardenay (1737-1819) : approche d'un notable manceau au siècle des Lumières." Le Mans, 2006. http://cyberdoc.univ-lemans.fr/theses/2006/2006LEMA3006.pdf.

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Le tome l est consacré à l'édition des Mémoires complets et authentiques de J. B. H. M Leprince d'Ardenay. Les 37 chapitres du texte sont commentés en notes (Biographiques, Généalogiques, Historiques, Vocabulaire ). Les conditions et le contexte politique de la première édition en 1880 par l'abbé Esnault, prêtre monarchiste, font l'objet d'une étude approfondie. Les nombreux outrages faits au texte, par G. Esnault, sont hiérarchisés et analysés. Le tome II présent le personnage dans son quotidien, son milieu social et son cadre de vie. Il répond à la question: Leprince d'Ardenay est-il un homme des Lumières? Plusieurs facettes de l'individu sont successivement présentées : le négociant, l'homme chez lui ( vie matérielle, sociabilité, vêtements, bibliothèque, loisirs), les influences culturelles et la place du sentiment<br>Volume 1 is devoted to the edition of the memories complete and authentic of J. B. H. M. Leprince d'Ardenay. The 37 chapters of the text are commented on in biographical, genealogical, histories, vocabulary notes. The conditions and the political context of the first edition in 1880, by the abbot Esnault, priestmonarchist, are the subject of a thorough study. The many insults made with tests, by G. Esnault, are treated on a hierarchical basis and analyzed. Volume II introduces the character within his daily newspaper, its social background and its framework of life. It answers the question: "Is Leprince d'Ardenay a man of the Lights?" Several facets of the individual are successively presented : the trader, the man at his place, (materiallife, sociablitity, clothing, library, leisures), cultural influences and the place of the feeling

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Arnold, Jonathan W. "The reformed theology of Benjamin Keach (1640-1704)." Thesis, University of Oxford, 2010. http://ora.ox.ac.uk/objects/uuid:3365fbf1-7c93-42de-a916-a22637a1a592.

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Benjamin Keach, the most prolific Particular Baptist theologian of the seventeenth century, described himself as a defender of ‘Reformed Orthodoxy’. Despite this self-identification, modern scholarship has largely relegated Keach to a self-educated dissenting pastor whose major achievement could be found in his controversial support of hymn singing. Two recent dissertations have attempted to revise this view of Keach, but no scholarly work has yet attempted to wrestle holistically with Keach’s view of himself as a Reformed theologian. This work fills that void by reviewing Keach’s own understanding of the term ‘Reformed Orthodoxy’, reconstructing Keach’s connections both in the personal contacts available in dissenting London and Buckinghamshire and in the books at his disposal, examining the major aspects of his theology, and placing that theology within the spectrum of Reformed Orthodoxy. From the time of his entry onto the public theological stage, Keach quickly became identified with those with whom he networked intellectually. From his branding as a Fifth Monarchist to his identification first as a General Baptist and later as the most prominent Particular Baptist, those connections proved to be the most idiosyncratic characteristic of Keach’s theological pilgrimage. Those connections crossed the conventional lines of systematic theology and boundaries of religious sects, resulting in Keach’s theology crossing those same lines yet remaining Reformed in its major assertions. Following the organizational structure of Keach’s catechisms and confessions, this work proceeds by expounding and interrogating Keach’s major theological positions—his understanding of the Trinity including this doctrine’s foundational role in ecclesiology, the significance of the covenants, justification, and eschatology. Throughout this exposition, Keach’s theological lenses, shaped by his contacts and his independent, creative thought, become clear. Ultimately, Keach proves himself to be a capable Reformed theologian, able and willing to dialogue with the most influential theologians, yet consistently forging his own ground within Reformed Orthodoxy as a whole and more specifically Particular Baptist theology.

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Day, Thomas R. "Jamaican Revolts in British Press and Politics, 1760-1865." VCU Scholars Compass, 2016. http://scholarscompass.vcu.edu/etd/4089.

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This research examines the changes over time in British Newspaper reports covering the Jamaican rebellions of 1760, 1832 and 1865. The uprisings: Tacky’s Rebellion, the Baptist War and the Morant Bay Rebellion respectively, represented three key moments in the history of race, slavery and the British Empire. Though all three rebellions have been studied, this work compares the three events as moments of crisis challenging the British public discourse on slavery, race and subjecthood as it related to the changing Atlantic Empire. British newspapers provided the most direct way in which popular readers and the growing literate public examined and explored distant relations with colonial peoples. This research sheds light on the significant impact these rebellions had on rhetorical choices regarding race and slavery, and establishes that by forcing a public discourse on the topics of subjecthood and race, the rebellions in Jamaica had a dramatic trans-Atlantic impact.

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Voogt, Ryan J. "MAKING RELIGION ACCEPTABLE IN COMMUNIST ROMANIA AND THE SOVIET UNION, 1943-1989." UKnowledge, 2017. http://uknowledge.uky.edu/history_etds/46.

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This dissertation focuses on religious gatherings in communist Romania and the Soviet Union, 1943-1989. Church was one of the few opportunities for voluntary associational life and is invaluable for the study of power, ideology, and belonging in an everyday social setting. This project is based on archival documents and memoirs, uncovering how state officials and religious representatives struggled to establish religious practice that would be acceptable to all. Although ideologically atheist, state officials regarded some religious gatherings as acceptable and others unacceptable, but not due to utterances of beliefs or performance of traditional sacraments, but because of social aspects: how people related to one another, what kinds of people came, the settings of the gatherings, and affective characteristics like enthusiasm, engagement, and authenticity. Even though believers participated in religious gatherings for their own reasons, state officials policed them as contests for mobilization. This project compares the cases of the Romanian Orthodox Church and Reformed Church of the Transylvanian region of Romania and the Russian Orthodox Church and the Baptist Church in the Moscow region of the Soviet Union. Based on comparisons, the role of a Church's culture in shaping church-state relations becomes clear. Officials largely considered traditional Orthodox hierarchy and rituals as religiously unproblematic, but they underestimated the power of such features of Orthodoxy to endure and mobilize successive generations. The hierarchical nature of the Orthodox Churches did not preclude spirited negotiations over acceptable Orthodox religiosity, but non-conforming or innovating priests were marginalized relatively easily. Protestant Churches have had a more entrenched custom of decentralization in governance and Scriptural interpretation, factors which presented officials with difficulty in centralizing the management of such churches and which at times led to protracted interpersonal battles and inner-church divisions. One such case sparked the Romanian Revolution in 1989. Officials in Romania and the Soviet Union handled the problem of religion very similarly in defining the acceptable limits of religious activity in practice, but virulent attacks on religion in the Soviet Union prior to WWII made for a stronger lingering religious antagonism there after the War than in Romania, where Orthodoxy was at times incorporated into the state’s nationalist discourse.

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Platon, Mircea Alexandru. "‘TOUCHSTONES OF TRUTH’: THE ENLIGHTENMENT OF JEAN-BAPTISTE-LOUIS GRESSET, LÉGER-MARIE DESCHAMPS, AND SIMON-NICOLAS-HENRI LINGUET." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1330711134.

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Gaudet, Chad R. "Baptisms of Fire: How Training, Equipment, and Ideas about the Nation Shaped the British, French, and German Soldiers' Experiences of War in 1914." Bowling Green, Ohio : Bowling Green State University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1257186404.

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Romey, John Andrew III. "Popular Song, Opera Parody, and the Construction of Parisian Spectacle, 1648–1713." Case Western Reserve University School of Graduate Studies / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=case1521213146521338.

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Phelan, Owen Michael. "The formation of Christian Europe baptism under the Carolingians /." 2005. http://etd.nd.edu.lib-proxy.nd.edu/ETD-db/theses/available/etd-07202005-142524/.

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Pruneau, Carl. "Les Néerlandais en exemple : l’image des Néerlandais dans les écrits religieux français portant sur les Antilles et la Côte Sauvage sud-américaine au XVIIe siècle." Thèse, 2013. http://hdl.handle.net/1866/9996.

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Cette étude se penche sur les représentations des Néerlandais véhiculées par les chroniques missionnaires écrites par les religieux français de passage aux Antilles et sur la Côte Sauvage sud-américaine au XVIIe siècle et au début du XVIIIe siècle. En repérant et en analysant l’évolution de ces représentations, il appert que l’altérité néerlandaise était, entre 1640 et 1670, l’altérité européenne que les chroniqueurs religieux mettaient avantageusement de l’avant comme modèle de réussite économique et colonial pour modeler l’entreprise de colonisation française aux Antilles. C’est notamment le cas des écrits du dominicain Jean-Baptiste du Tertre (1654, 1667-1671), missionnaire bien au fait de l’altérité néerlandaise. Cependant, avec la marginalisation de la présence néerlandaise dans les Petites Antilles à la fin du xviie siècle, l’examen de la chronique de Jean-Baptiste Labat (1722) révèle que l’altérité néerlandaise a été remplacée par l’altérité anglaise lorsqu’il s’agit de proposer un modèle de réussite économique et colonial aux Français.<br>This study addresses the different roles embodied by the Dutch in the French missionary chronicles in the West Indies and on the South American Wild Coast in the second half of the 17th and early 18th centuries. The analysis of the different literary representations reveals that between 1640 and 1670, the French missionaries put forward the Dutch as a successful colonial model worthy of emulation by the French authorities and colonials. This is notably the case with the writings of Jean-Baptiste du Tertre (1654, 1667-1671), the Dominican father who was indeed familiar with the Dutch. At the beginning of the following century, however, once the Dutch had been forced out of the race for the West Indies, the study of Jean-Baptiste Labat’s chronicle (1722) reveals that the Dutch had gradually been replaced by the English as a successful model worthy of emulation by the French in Caribbeans.

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Książki na temat "Baptists – europe – history"

Randall, Ian M. Communities of conviction: Baptist beginnings in Europe. Neufeld Verlag, 2009.

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Harrison, John Robert. History of the ascendants and descendants of Jean Baptiste de Poret: From their origins in ancient Europe to the present generations in the United States and France. 2nd ed. John Robert Harrison, 2011.

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Prigent, Hélène. Chardin: An intimate art. Harry N. Abrams, 2000.

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The European Baptist Federation: A case study in European Baptist interdependency, 1950-2006. Paternoster, 2009.

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Randall, Ian M., and Keith G. Jones. European Baptist Federation: A Case Study in European Baptist Interdependency 1950-2006. Wipf & Stock Publishers, 2009.

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Randall, Ian M., and Keith G. Jones. European Baptist Federation: A Case Study in European Baptist Interdependency 1950-2006. Wipf & Stock Publishers, 2009.

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Countercultural Communities Baptistic Life In Twentiethcentury Europe. Paternoster Publishing, 2008.

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Brumbaugh, Martin Grove. A History Of The German Baptist Brethren In Europe And America. Kessinger Publishing, LLC, 2007.

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Brumbaugh, Martin Grove. A History Of The German Baptist Brethren In Europe And America. Kessinger Publishing, LLC, 2007.

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Części książek na temat "Baptists – europe – history"

Gutacker, Paul J. "Liberating the Past." In The Old Faith in a New Nation. Oxford University Press, 2023. http://dx.doi.org/10.1093/oso/9780197639146.003.0007.

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Abstract Chapter 6 shows how Black abolitionists first produced a powerful antislavery historical argument by associating racial equality with early Christianity and blaming medieval Catholicism for chattel slavery. In the 1830s, white abolitionists also began producing historical arguments that Christianity had effectively abolished slavery in medieval Europe. These histories went uncontested until the 1840s, when controversy erupted over Pope Gregory XVI’s encyclical criticizing the slave trade. Abolitionists, proslavery politicians, and Catholic bishops argued over the pope’s writings, and in so doing pushed the question of slavery in Christian history to the forefront. By the time that Presbyterians, Methodists, and Baptists split over slavery, both anti- and proslavery factions were using the Christian past to condemn their counterparts. At stake in these rival narratives was not only the compatibility of Christianity and slavery, but also the religious and racial character of the nation.

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Gourdon, Vincent. "Should abandoned children be baptised?" In Orphans and Abandoned Children in European History. Routledge, 2017. http://dx.doi.org/10.4324/9781315114828-3.

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Kling, David W. "Late Antiquity and Early Medieval Europe (500–1000)." In A History of Christian Conversion. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0005.

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This chapter examines the varieties and methods of Christian conversion in early medieval Europe. Christians made repeated attempts to adjust Christian convictions to the realities of people who practiced a variety of nature religions. Two cultural worlds interacted in a reciprocal process of adding and subtracting, creating and destroying. One way to understand the perspective of missionaries and the conundrum they faced is to think in terms of a sliding scale, varying in time and place; some aspects of pre-Christian beliefs were deemed incompatible whereas other pre-Christian rituals were accepted by absorption and adoption. At the bare minimum, conversion meant a transfer of loyalty or allegiance, confirmed by baptism. If there was rudimentary instruction, conversion meant familiarity with the Apostles’ Creed and the Lord’s Prayer and the acceptance of church authority. Methods of conversion varied, from “words” (proclamation of the word) to “deeds” (conversion through miracles and profaning paganism).

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Pitts, Walter F. "“We Free!” History of the Afro-Baptist Church." In Old Ship of Zion. Oxford University PressNew York, NY, 1993. http://dx.doi.org/10.1093/oso/9780195075090.003.0003.

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Abstract The origins of the Afro-Baptist church lie in the antebellum South. For the sake of clear analysis, the history of this church is best seen as developing in three stages before the Civil War. The first stage begins with the European colonization of North America in the seventeenth century and ends approximately in 1750, two decades before the American Revolutionary War. The second stage begins in the mid-eighteenth century as the first waves of the Great Awakening revival reached the American colonies. The last stage begins in the second decade of the nineteenth century, after the winding down of the Second Awakening revivals, when the ominous threats of slave insurrections convinced many planters to convert their chattel en masse. This last stage concludes with the South’s military defeat by the Union army and the freeing of black bondsmen after the Civil War.

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Harkett, Daniel. "The Art of Diplomacy: Jean-Baptiste Isabey at the Congress of Vienna." In A History of the European Restorations. Bloomsbury Academic, 2020. http://dx.doi.org/10.5040/9781788318044.ch-005.

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Alm, Mikael. "From marshal to monarch: State ceremonies and Jean-Baptiste Bernadotte in post-napoleonic Sweden." In Power and Ceremony in European History. Bloomsbury Academic, 2021. http://dx.doi.org/10.5040/9781350152212.ch-007.

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Brock, William H. "2. The analysis of stuff." In The History of Chemistry: A Very Short Introduction. Oxford University Press, 2016. http://dx.doi.org/10.1093/actrade/9780198716488.003.0003.

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The fundamental problem in chemistry is transmutation. How can two homogeneous stuffs with very different properties merge to form another homogeneous material whose properties are different from the reactants? ‘The analysis of stuff’ outlines the history of chemical analysis beginning in the early 16th century with Paracelsus, a deeply religious practising doctor who began to work with chemical remedies rather than those based on plants. The iatrochemistry movement promoted by Paracelsians meant that chemistry became part of the European medical curriculum. Other key characters in the chemical revolution are also discussed—Joan Baptista van Helmont, Daniel Sennert, and Robert Boyle—along with the documentation of elements by Antoine Lavoisier and Isaac Newton.

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Jenkins, Bill. "Edinburgh and Paris." In Evolution Before Darwin. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474445788.003.0005.

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Paris was the most important centre for evolutionary speculations in Europe in the early nineteenth century. Two of its most influential evolutionary thinkers, Jean-Baptiste Lamarck and Étienne Geoffroy Saint-Hilaire both worked there in the city’s Museum of Natural History. This chapter explores the impact of these French thinkers’ theories in Edinburgh and the close connections that existed between natural history circles in the two cities. It was common for students and graduates of the medical school of the University of Edinburgh to spend time studying in Paris, where they imbibed many of the exciting new ideas being discussed there. Two of the key figures discussed in this book, Robert Grant and Robert Knox, had both spent time in Paris and were deeply influenced by the theories they encountered there. The chapter also examines the impact of the key writings of Lamarck and Geoffroy in Edinburgh.

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Moya, Inmaculada Rodríguez. "Royal baptism in the Spanish court: Art and ritual from the sixteenth to the eighteenth century." In Power and Ceremony in European History. Bloomsbury Academic, 2021. http://dx.doi.org/10.5040/9781350152212.ch-006.

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Skibiński, Paweł. "Sytuacja Kościoła greckokatolickiego w Ukrainie Sowieckiej a zmiana polityki wschodniej Stolicy Apostolskiej za pontyfikatu św. Jana Pawła II." In W poszukiwaniu źródeł. Jan Paweł II o Ukrainie w Europie i inne studia. Uniwersytet Papieski Jana Pawła II w Krakowie Wydawnictwo Naukowe, 2023. http://dx.doi.org/10.15633/9788374389174.11.

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The article presents an outline of the eastern policy of the Holy See, most often referred to by the German term Ostpolitik. Against this historical background, the author presents the situation of the Greek Catholic Church in Soviet Ukraine. Regarding the findings on this ground, the most important features of the Soviet policy towards the Church were then presented in the context of the Vatican Ostpolitik, to finally show the figure of John Paul II as significant in the history of Eastern Europe. The issue of the celebration of the 1000th anniversary of the baptism of Kievan Rus and the problem of restoring the legality of the Ukrainian Church were also discussed.

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